Such a change in behavior is easy to imagine when a thirsty person goes into the kitchen to get a glass of water. He does not have to plan for hours about how he will be able to get a drink. All he has to do is to turn on the tap. In the same way, a person who thinks he must correct his errors can do this only by implementing it.
They try to give to believers an impression of
helplessness
Those who claim to be in despair because they cannot rescue themselves from the wickedness of their lower selves actually choose this spiritual state themselves. The reason for their choice is that they don't what to give up their bad natures and erroneous behavior. It's more pleasing to their lower selves to hide behind excuses. Besides, their lower selves enjoy behavior that is wrong according to the Qur'an. For example, any arrogant, proud individual must train his lower self in order to achieve a trusting, gentle moral character. But to be trusting goes against his lower self; he wants to be able to enjoy pride whenever he so chooses. Therefore, in this matter, he prefers not to suppress his lower self. The excuse he generally hides behind is that he's "helpless and unable to find a solution."
However, as with all the excuses such people offer, this one is also false. The morality of the Qur'an is, in every case, clearest and easiest solution. Allah reveals this truth in the Qur'an:
Certainly there is a transmission in this for people who worship. (Surat al-Anbiya': 106)
In another verse, He says that He will show a way out of difficulty to those who fear and respect Him:
... Whoever fear Allah–He will give him a way out. And (He will) provide for him from where he does not expect. Whoever puts his trust in Allah – He will be enough for him... (Surat at-Talaq: 2-3)
These verses show that no one who lives according to the Qur'an's moral teachings will ever be left without a solution to his problems. For this reason, if this situation does arise, it comes from the fact that the individuals concerned don't follow the Qur'an, but have embraced the methods of satan.
In the Qur'an, Allah says that, even if confronted with death, hunger, illness or any other difficulty requiring patience, people with faith never assume a helpless attitude. In such situations, they always speak of their trust and reliance on Allah. The Qur'an says that only hypocrites with sickness in their hearts feel overcome with fear in the face of difficulties and lose faith in Allah's mercy.
However, someone who takes refuge in Allah never encounters such an impasse,because Allah is very generous and loving to His servants and His mercy is great. In the Qur'an, the Lord reminds us of this generosity and mercy in the verses that He sent down to our Prophet (saas):
Your Lord has not abandoned you nor does He hate you. The Last will be better for you than the First. Your Lord will soon give to you and you will be satisfied. Did He not find you orphaned and shelter you? Did He not find you wandering and guide you? Did He not find you impoverished and enrich you? (Surat ad-Duha: 3-8)
Allah has made believers responsible for calling people to goodness and to avoid wickedness. And besides, people with faith do not regard despair, helplessness and impossibility as sensible concepts. And because they evaluate everything that happens in the light of the Qur'an, they easily see that this stratagem is a product of a hypocritical morality and respond to these people with the Qur'an's morality.
These people claim to be at an impasse; they want to send the message to those around them that they are "stubbornly determined not to change their behavior." They want to convince others that there is no other way out and to get them to accept them. In this way, they secretly insist that they cannot live the morality of the Qur'an in its entirety.
But this insistence has no effect on people with faith. Believers use the Qur'an as their measure and act according to the morality that Allah has revealed to them. They will never befriend such an individual whose behavior demonstrates satan's morality.
Allah knows what is in such people's hearts so turn away from them and warn them and speak to them with words that take effect. (Surat an-Nisa': 63)
They will exhort him with advice from the measures that Allah has set in the Qur'an. And if the individual takes this advice and shows a good moral character, believers will accept him.
Remind, then, if the reminder benefits. (Surat al-A'la: 9)
Here too, however, as is all their calculations, they have fallen into great error. In the Qur'an, Allah has revealed to believers the indications that a person is insincere. And He supports them from His presence with superior intelligence and ability to discriminate. Insincere people act so as to hide their insincerity and keep it secret. Later, they claim to be well-intentioned, but are wrong to think that they can make themselves appear innocent. Their conversations, behavior, facial expressions and the excuses they put forward are enough to allow a person with faith to understand their real moral character.
They claim that the solutions offered to them are
wrong, or cannot apply to them
Satan wants people to turn their backs on the true path and persist in their errors. When he sees someone setting out on the true path or taking advice that may benefit them, he immediately takes measures. In this situation, a person's conscience would come into play and urge him to conform to the high morality that it enjoins.
In such a situation, those who want to protect their lower selves instead of following their conscience immediately go down the path that satan has shown them. When anyone urges them to follow the morality of the Qur'an, they resort to insidious methods to obey the contrary inspiration of their lower selves and find excuses to persuade themselves. One of the major excuses they use is that "The error might have been wrong, but so was the solution offered." It is clear that these people do not behave according to the Qur'an. They realize that admitting and rejecting their errors will clearly reveal their insincerity. For this reason, they embrace a more insidious method, and offer an excuse. Even though they receive good advice from the Qur'an clearly leading them to the right path, they do not accept it because of their insincerity.
They claim that the solution offered to them was not apt, that their errors were due to other causes and required different solutions. Later, they offer alternative "solutions" that suit their lower selves. Instead of conforming to the morality of the Qur'an, they resort to satan's methods and fall into chaos. Even the most easily-solvable problems paralyze their wills.
Such a person who follows satan's intimations is far from the counsel given by intelligence and sincerity. Believers admonish him to behave in a good way, but he turns his back on what is right, preferring to follow his own mind which has been shrouded by satan's influence. The Qur'an explains the behavior of such people:
When he is told to fear Allah, he is seized by pride which drives him to wrongdoing. Hell will be enough for him! What an evil resting-place! (Surat al-Baqara: 206)
They claim that they do not know where their
errors come from or what they should do
When called to practice the morality of the Qur'an, one of the excuses made by those whom satan has drawn into despair is that they do not know where their error lies nor how to atone for it. However, these people know what faith means, what the morality of the Qur'an requires, and the kind of behaviors Allah tells them to avoid. In the Qur'an, Allah tells us that, no matter what excuses he makes, every person will be "a clear proof against himself." (Surat al-Qiyama: 14-15)
In another verse, Allah reminds us that there is a clear difference between right and wrong:
... Right guidance has become clearly distinct from error. Anyone who rejects false deities and believes in Allah has grasped the Firmest Handhold, which will never give way. Allah is All-Hearing, All-Knowing. (Surat al-Baqara: 256)
Allah has created human beings to be aware. A person knows his positive and negative behavior, because he has his voice of conscience inside to direct him. Good behavior eases the conscience and makes it content; bad behavior makes the conscience uneasy. Even if a person does not confess to himself, his conscience will warn him of his errors. Therefore, anyone who makes the excuse that he does not know where his errors come from, even when it is explained to him, is simply against the ploy of his lower self.
First of all, this individual does not want to acknowledge his mistakes. If he did, he would have to stop making them. For this reason, he says he does not understand what is explained to him, thus preparing the way for him to continue. If he acknowledges that he understands and still makes the same mistakes again, it shows that he is acting deliberately. So with his excuses, he wants to make himself appear innocent and naïve. Satan presents this distorted way of thinking as reasonable; according to this logic, others have to prove that his behavior is wrong and meanwhile, he does not understand or think about what he is doing. He even wants others to feel compassion for him.
Allah tells us in the Qur'an that this insincerity is wrong. He warns people with faith against those who say they do not understand, even though they are very much aware of what they are doing: "... a group of them heard Allah's word and then, after grasping it, knowingly distorted it." (Surat al-Baqara: 75) In another verse, Allah tells us that such people deliberately avoid understanding what is said to them: "... What is the matter with these people that they scarcely understand a single word?" (Surat an-Nisa': 78)
They claim that others are prejudiced against
them and therefore do not notice the positive
changes these others have made
These people try to find excuses for the pessimism that comes from not living in faith as they ought. Another excuse they make is that people are prejudiced against them. This idea arises basically from their perverse beliefs. For those who live their lives to win Allah's favor, the fact that Allah knows and sees everything they do is sufficient for them. Those who do not practice this morality as they ought to, expect appreciation and praise from others. They practice the moral qualities required to win Allah's favor only to gain the approval of other people. When they think that they are not being appreciated as much as they should be, there is no energy or intention in the positive moral qualities they display. They say that they do everything they can to live a good moral life, but they suggest that others do not see and appreciate their efforts at all. Especially if someone criticizes their behavior as wrong, or when they have made no effort to alter it, they immediately offer the excuse of prejudice to justify the situation.
They say that they have made major changes in their behavior and that they have really turned over a new leaf, but that others still regard them in terms of their former mistakes and their old personality. They claim that, even if an understanding were reached in this matter, they would always be regarded in the same way whenever they made mistakes in future. They claim that, no matter how well they may correct themselves and no matter how good they are, their former errors will never be forgotten or forgiven; and they'll always be regarded in the same way. And, they say that as long as they are regarded with prejudice, their confidence will be broken by this psychological pressure and they won't be able to change. They hide behind these insincere excuses, saying that they doubt they can possibly change, given their present circumstances.
We can see that the logic of their scenario is based in the insincere premise that the fault lies not with those who make excuses, but with others. However, all these explanations are ridden with faulty accusations. Believers are individuals who above all fear Allah; they know that being suspicious and treating people unjustly are actions contrary to the Qur'an. For this reason, a person who exerts a serious effort will never be regarded with suspicion. Additionally, if an individual has really made positive changes in himself, believers of conscience will have the sensitivity to realize it immediately and will be very pleased. Above all, they know that it is Allah Who will pardon a person's errors and that everyone is responsible to Him. They are aware that to judge a person in terms of his former errors although he acts in accord with the morality of the Qur'an is not consonant with the Qur'an. Its morality requires that people be well-intentioned toward believers, extolling the fine aspects of their character, praising and encouraging them.
Therefore, as with all their other excuses, this one cannot be accepted by believers and insincere individuals. People should see these ideas as coming totally from satan, immediately submit to Allah and try to make up for their errors in terms of the moral teachings of the Qur'an.
THOSE WHO STRUGGLE WITH A SILENT
LANGUAGE USING EMOTIONALITY
Another perversity that satan insidiously uses to distance people from the morality of the Qur'an is emotionality. A person who thinks with his emotions loses his reason, together with the ability to think clearly. Such a person acts not according to the Qur'an but according to his feelings. Resentment, anger, jealousy, selfishness, arrogance and other such incitements of his lower self become such a person's basic guiding forces. After this stage, satan's work becomes very easy. He can take this person under his influence and direct him as he wishes.
Those who live their lives on the basis of emotionality are drawn into a great danger. If they do not escape from emotionality at once, it will prevent them from practicing religious morality and from acting in a way that will win Allah's favor.
Those who enter such a spiritual state under satan's influence will begin to use emotionality as a silent language. Allah says in the Qur'an: "...Satan made their actions seem good to them and so debarred them from the Way, even though they were intelligent people." (Surat al-'Ankabut: 38) The verse says that although people are aware, intelligent, rational and able to avoid evil, those who act using the methods of satan instead of the morality of the Qur'an will stray from the true path.
These people use emotionality as a ploy against those around them. In difficult moments when they wish to make people believe that they are sincere, well-intentioned and innocent, they resort to emotionality as their most effective way. At the same time, they see this as a way to express their inner resentments, anger and jealousy, to insist on getting what they want, and to conceal their avarice and weakness. By assuming such a character by satan's intimations, they can send many silent messages to those around them.
But when we say the word "emotionality," we must not think of certain familiar ways of behavior. Satan teaches those under his influence all the filthy riches of this morality. The following pages will consider the insidious methods of those who use emotionality as a secret language and the hidden messages they want to convey through these and thus reveal the game that satan plays with these people.
They weep to make people feel sorry for them and
to appear innocent
Crying is doubtlessly one of the best-known methods of emotionality. Those who act emotionally under satan's intimations use their situation as a ploy to influence those around them. One of the main factors that lead them to think in this way is that all their lives, they have seen how effective this ploy is among ignorant people. Some individuals far removed from the morality of the Qur'an and leading their lives according to ignorant rules think that tears are an important proof of innocence. They want to say that they told the truth, but were unable to prove it to those around them—and, by crying, think they will demonstrate that they were treated unjustly, that they were sadly helpless to explain themselves.. Relying on these perverse beliefs, they assume completely innocent facial expressions to make others feel sorry for them.
From their childhood, they have seen people around them using this method and noted how effective it is. In their turn, under satan's influence, they embrace the same method to hide their insincerity. By using tears as a weapon, they think they can persuade others that they are sincere, well-intentioned and honest. They also think that they can hide their cooperation with satan, especially when someone urges them to live a better moral life, warning them that they have been following their lower selves and have not been serious in this regard. Immediately they take refuge in emotionality with the intention of making themselves appear innocent. They think that upon seeing their tears, others will be filled with pity and compassion and be convinced that they have done everything in their power with all sincerity, but that is all they could achieve. They believe that if they have been unable to obtain what they want with words, that result will be clinched by a few tears , and others will be fully persuaded.
This perverse ploy is accepted among those who act from an ignorant point of view, but people of faith would never see it as legitimate. For those who employ such a satanic method, it is not possible to convince believers of their innocent good intentions, because the morality of the Qur'an is the measure used by people with faith. The Qur'an reveals that the qualities proving that someone is well-intentioned are quite different. A sincere facial expression and tone of voice, intelligent and aware conversation, and meticulous conformity to the morality of the Qur'an are clear indications that a person fears and respects Allah.
There's no need to make a special effort or resort to special methods to prove the honesty of anyone with this kind of moral character. Using the sharp mind, understanding and sensitive conscience that Allah has given them, those of faith can easily detect such insincere people. For this reason, emotionality and crying—one of emotionality's major kinds of insincerity—achieve nothing when used against believers. In the Qur'an, Allah says that weeping is characteristic of a hypocrite with sickness and weakness in his heart.
We are told in the Qur'an that Yusuf's (as) brothers tried to cover up their insidious plan by crying. They were jealous of the love their father had for their brother, Yusuf (as); they came together and agreed to kill him by throwing him into a well. After they concocted this plan, they went to their father, feigning total innocence:
"Why don't you send him out with us tomorrow so he can enjoy himself and play about? All of us will make sure that he is safe." (Surah Yusuf: 12)
They went to their father and tried to assure him that they wanted what was good for their brother and would protect him under all circumstances. Having received permission and left Yusuf (as) in the bottom of the well, they came back to their father with a shirt of Yusuf's (as) smeared with blood that was not his. They cried and told their father a story consisting entirely of lies in an attempt to convince him that they were innocent:
That night they [the brothers] came back to their father in tears, saying, "Father, we went out to run a race and left Yusuf together with our things and then a wolf appeared and ate him up but you are never going to believe us now, not even though we really tell the truth." They then produced his shirt with false blood on it... " (Surah Yusuf: 16-18)
Thinking that the best way to make themselves appear innocent was to cry, they all together pretended to weep. Trying to appear innocent by crying is a method that people use for their own gain and to cover up their lies. As was the case hundreds of years ago, so today crying is the same satanic tactic, used with the same deliberate plan and sick logic.
A person with faith would never try to achieve what he wanted by such a method. Muslims have a real sense of compassion for those who trust in Allah completely, are aware that everything happens according to the destiny He has determined, and submit themselves to Allah. Because they fear Allah, they nurture love for those who strive as much as they can to live a good moral life and they believe in the words such people say.
They claim that they cry because they fear Allah
The Qur'an says that it is saintly to cry out of a fear of Allah. In Surah Maryam, Allah praises the deep faith and superior morality of the prophets:
... When the signs of the All-Merciful were recited to them they fell on their faces, weeping, in prostration. (Surah Maryam: 58)
In another verse, Allah describes the morality of those whose eyes fill with tears because they have submitted to faith:
When they listen to what has been sent down to the Messenger, you see their eyes overflowing with tears because of what they recognize of the truth... (Surat al-Ma'ida: 83)
As explained earlier, emotionality and the weeping it causes have no place in the morality of the Qur'an. Influenced by the pessimism that satanic apprehensions give, these individuals use weeping to cover their insincerity. When they're warned that this behavior is wrong and has nothing to do with the Qur'an, instead of giving it up and behaving as a Muslim, they seek a solution in more insincerity. Satan does not want them to see the truth and act according to the morality of the Qur'an; so, he inspires them to present their hearts—which they think cannot be deciphered—as proof.
When told that weeping is not proper Muslim behavior, sometimes they may secretly try to make themselves appear innocent by saying "I was crying for some other reason, but it wouldn't be right for me to mention it," as if they don't want to reveal the reason for their tears out of sincerity and faithfulness to someone else. Later, when pressed, they say that they were crying out of their fear of Allah. They claim that that they are crying out of regret; realizing that they are behaving wrongly and think that they may receive severe punishment for their behavior in the world to come.
However, they know that their claims are not right and that they are lying to cover their insincerity. With satanic logic they attempt to use the Qur'an to legitimize their bad moral behavior and counterfeit gains. But as with all traps, this one too is ineffective, they forget one important thing when they speak the insidious words of satan and his followers: Anyone who shudders in fear of Allah will immediately give up his wrong behavior. Crying and continuing in his insincerity with all his strength reveals that such a person does not fear Allah and that his actions are not honest. In the Qur'an, Allah gives an example to show how determined people would be if they really feared Him:
Despite all his threats of torture, the magicians in Pharaoh's service believed the message of Musa (as) and were ready to endure deaths of unendurable torture for the sake of their fear of Allah. The Qur'an tells us of their determination:
They [the magicians] said [to Pharaoh], "We will never prefer you to theclear signs which have come to us nor to Him Who brought us into being. Decide on any judgment you like. Your jurisdiction only covers the life of this world." (Surah Ta Ha: 72)
What they did shows that people who really feared Allah would immediately give up their wrong behavior and submit to Allah. Therefore, those who follow the way of insincerity under the influence of satan must do one basic thing: they must stop trying to legitimize their behavior by continuing in their lies but take refuge in Allah's forgiveness and strive to live a moral life to win His favor.
The secret language used in the stage of
emotionality before crying
To initiate the act of weeping, a person who employs emotionality as an insincere language at satan's instigation must first ready his spiritual state. In his satanic logic, he must make preparations so that those around him can notice the signs and understand the message that his weeping is meant to give. This preparation must be at least as effective as the crying; an atmosphere of real tension must be created and, for the person in question to be vindicated, he must be able to express that he risks everything to justify himself. Of course, this is just one instance of such a person's insincere thinking. The methods he uses and the message he tries to give with his silent language may vary according to the conditions of his inner state of mind.
We can see that emotionality may first appear to be an ordinary behavioral aberration, but it is subtly and intricately planned. Every action taken in this spiritual state is taken deliberately, aimed toward a previously conceived goal. The message contained in the behavior that satan has taught makes itself clear in what these people say in order to make their egos look innocent. We can examine some of these tactics under separate headings:
Defense methods
In matters that threaten their lower selves, these people generally blame others. In order to enter an emotional state of mind to cry at will, they must convince others that they are the guilty parties. To this end they seek to offer proof, tell themselves that it is true and convince others. Thus, they strengthen their lower selves by taking every opportunity, with satan's help, to achieve their deceitful ends.
Then, they need proofs to persuade themselves believe that they are right. And they will be able to express their emotionality insofar as they are able to convince themselves of this. Therefore, in their own minds, they imagine that this game's persuasive influence on people will be more effective.
They are stubborn and determined in their behavioral aberrations and try to make others step back. Their purpose is generally to put themselves into a state of mind where they can cry. First, in a very stubborn manner they pretend not to understand what they had said, then claim that they were wrongly challenged. In this way, they produce what they need to justify tears.
They pretend not to understand what's being said. To gain time to think, they ask people to repeat themselves; they want to be given explanations. Later, they say that the matter under discussion was very difficult and complicated, so that they can feel sorry for themselves.
They pretend as if they are unable to talk. They make up sentences that do not have any logical sense or meaning and then feel sorry and cry to this desperate situation they experience. Their sentences are so long and meaningless that others forget how they began. Others feel uncomfortable because there seems to be no point to their conversation. They use many connecting words, one after another, such as "And..." "or," "I mean," "but," "because" and "for example"—while their listeners wait for some connection to appear from these endless sentences.
Sometimes, their words and phrases are halting. Pretending to have difficulty expressing themselves, they make their listeners think that they are so affected by a situation that they cannot speak clearly. They use this defense method to make others feel sorry for them.
In defending their lower selves, they behave like ignorant people who do not know how to speak or give effective answers. No matter how cultured and educated they may be, when defending their lower selves, they resort to basic methods that are far from dignified.
They speak with a hoarse voice that makes their listeners uncomfortable. Their sentences are halting, illogical; their voices tremble as they speak as they prepare themselves for a bout of sobbing.
Forms of response
They speak in extremely long-winded and complicated sentences. Because it is not possible to make a natural, intimate conversation with them, listeners have to pay special attention to understand what's being said to them.
Generally, their replies don't relate to the question asked, for they are uncomfortable and peevish. Besides, giving a clear answer would require these people to be sincere and make them give up the atmosphere of emotionality and secrecy that they want to create. In order not to destroy the image they want to project, they give evasive answers in accord with their insincere state of mind.
In response to questions, sometimes they give no answer at all, pretending not to have heard the question. Or sometimes they gloss over the question as much as they can with pained facial expressions. This is one of the methods they use to enter their melancholic, troubled, introverted spiritual state and make other people care about them.
From time to time, they grow peevish and argumentative. They use this special method to legitimize their bouts of crying. In this way, they make others feel that they are in a tense state of mind and also create for themselves a state of psychological sensitivity to being treated unjustly. As a result, they succeed in weeping.
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